One Hundred Select Sermons, New Testament · Sermon 33
SERMON XXXIII.
2 Cor. 5.11.
Knowing therefore the terrour of the Lord, we perſwade men; but we are made manifeſt unto God, and I truſt alſo, are made manifeſt in your conſciences.
There is nothing which does ſo much juſtifie the importunities of a faithful Monitor, as the conſeration of the preſent danger. The approach of the enemy makes for the alarm of the Watchman; and the increaſing of the diſtemper, calls for the advice of the Phyſician; and as it is thus in temporal, ſo is it likewiſe in ſpiritual diſpenſations; where the danger that people are in, in regard of their ſouls, and the ſtrictneſs of that account which they are one day to make to God of them, lays a ground for our ſpecial excitements and awakenings in the work of our Ministry, that they may not be thought to be needleſs and ſuperfluous, and without any cauſe; but very requiſite and to very good purpoſe. This is the ſcope of this Text which we have now before us, in connexion with that whichwe handled the laſt day out of the verſe preceding. In the Verſe immediately going before, the 1 st. Verſe of this Chapter, the Apostle Paul had there declared, that we muſt all appear before the judgment-feat of Chriſt, &c. And from hence, in this Verſe which we have in hand, does he ſhew what reaſon he had to be ſo earnest with thoſe whom he dealt with, in provoking them to a regard of themſelves: Knowing therefore the terror of the Lord, we perſwade men, &c.
In this Verſe we have an account given us of the Miniſterial diſpenſations; and that as laid down eſpecially in two diſtinct branches, which may ſerve to make up to us the parts of the Text; Firſt, In reference to the performance. And Secondly, In reference to the acceptance. The performance, that we have in theſe words; Knowing therefore the terror of the Lord, we perſwade men; The acceptance that we have in theſe, but we are made manifeſt, &c.
We begin in order with the firſt, viz. The Miniſterial performance, wherein again two Branches more. Firſt, The work it ſelf, and that is to perſwade men. Secondly, The ground and principle of this working, or the motive that puts them upon it; Knowing the terror of the Lord. Before we come to ſpeak of theſe parts diſtinctly and by themſelves, it is requiſite that we ſhould firſt of all look upon them in their connexion and reference to one another; wherein we have a double account given us of the Apoſtle Paul, and the reſt of his Brethren, as to the work of their Miniſtry. Firſt, An account of their knowledg, what they did with that; and that was by improving of it to the good of others. Secondly, An account of their practice, what put them upon that; and that was that knowledg which they did partake of in their own perſons.
Firſt, Here's an account of their knowledg, what they did with that; that's in theſe words, we perſwade men, we know he terror of the Lord. And this knowledg we do not keep to our ſelves, or lock it up in our own breaſts; no, but we bring it forth, and impart it, and communicate it to others, that they may know it as well as our ſelves; as we know, ſo alſo we perſade; and as we learn, ſo likewiſe we teach. And indeed, this is one thing which lies upon ſuch kind of perſons as theſe are, thoſe whom God has at any time furniſhed with more than ordinary knowledg and inſight into the things of Gods; it concerns them not to keep it to themſelves, to conceal it, or to hide their talent in a Napkin, but to improve it, and to make diſcovery of it according to the place and calling in which God has ſet them, and the abilities which he has beſtowed upon them. Every ſcribe instructed unto the kingdom of heaven, is like unto a man which is an houſholder, that bringeth forth out of his treaſure things new and old, foreign thruſts them forth, as it is Matt. 13.52. That which we have ſeen and heard, declare we unto you, &c. ſays St. John in 2 Joh. 1.3.
But Secondly, As here's an acount of their knowledg what they did with that; ſo here's likewiſe an account of their practice, what put them upon that: For that's another queſtion, which is ſometimes put in ſuch caſes to thoſe who are the ſervants of Chriſt; What need ye to be ſo earneſt and importunate, and to make ſuch a ſtir as ye do to perſade men to this and that, to look after their ſouls, and to mind eternity, and to have a regard to their future condition, &c? What needs all this inſtruction, and exhortation, and admonition, and threatning that comes from you? Can't ye as well let men alone and be quiet, and there's an end? No, ſays, he, we cannot do ſo. There's very good reaſon for it, why we ſhould be thus earneſt as we are, to call upon men to leave their ſins, and to amend their ways, and to reform their lives; and that is, Knowing the terror of the Lord. We cannot know that, and not practice this. Scientes ideo ſuademus, there's that alſo in, Becauſe we know, therefore we perſwade.
Where this knowledg, as it here lies in the Text, ſeems to carry a threefold force on Emphaſis with it. Firſt, As a word of diſcovery in oppoſition to ignorance; knowing it, that is, being adviſed of it. Secondly, As a word of certainty in oppoſition to conjecture; Knowing it, that is, being aſſured of it. Thirdly, As a word of conſideration in oppoſition to forgerfulneſs or non attendency; Knowing it, that is, being mindful of it. The Apoſtle Paul, and the reſt of the Miniſters, upon the account of that knowledg which they had of the terror of the Lord, in this threefold explication, they were therefore thus diligent to deal with men for their hearkening unto them.
Firſt, Knowing it, in a way of ſimple diſcovery, in oppoſition to Ignorance; Knowing it, that is, being adviſed of it; it is a great advantage to any man that undertakes to ſpeak of any thing, or to perſwade any other to it, for himſelf to have an underſtanding of that which he ſpeaks about, to know what he ſays, and whereof he affirms. Thoſe that are ignorant themſelves, will be but ſorry Teachers of others: So then the blind muſt lead the blind. Teachers ſhould be perſons of knowledge, 1 Tim 2.7. and thoſe which are ſo, will be ready to be ſo; which St. Paul does ſeem to intimate and inſinuate here in this place: As if he had ſaid thus much, If we are ignorant, we ſhould be content to ſilent; if we thought there would nothing come on it, we ſhould let men go on in their ſins without interruption, and ſay nothing at all to them of them, let them ſleep in an whole skin, and go to Hell, and our ſelves with them; but as for us, we know better, we are not ignorant of this one thing, That all men ſhall appear before the judgment-ſeat of Chriſt, that every one may receive according to that which he hath done in his body, whether it be good or evil: We are ſenſible of the thing it ſelf, the day of judgment, and of the great danger which lies upon thoſe which are neglectful of it. And therefore we can't but ſpeak of ſuch things as theſe are.
Secondly, Knowing in a way of certainty, and in oppoſition to conjecture; Knowing, that is, knowing perfectly of exactly, fo, as it is in 2 Theſ. 5.2, Your ſelves know perfectly, that the day of the Lord comes as a thief in the night, &c. There are many things which we have ſometimes ſome kind of hint of, but we are not altogether ſure of them, but only by gueſs; we think they may be ſo, but we are not ſure they are ſo: yea, but now this buſineſs which the Apoſtle here ſpeaks of, was of another nature; it was that which he knew, that is, it was that which he had a clear and manifeſt diſcovery of to him; and therefore it was, that he was ſo earneſt about it. For men to vent their meer fancies, an conceits, and ſpeculations for Truths, and to impoſe them upon others judgments and belief, that may carry a great deal of weakneſs and imprudence in it, to ſay no worſe of it; yea but St Paul here went upon a better ground and argument: Therefore here it was, as our bleſſed Saviour expreſt himſelf ſometimes to Nicodemus, We ſpeak that we do know, and teſtifie that which we have ſeen, and therefore ye are to receive our witneſs, John 3.11.
3. Knowing, in a way of Conſideration, in oppoſition to forgetfulneſs, or non-attendency. There are many things which we know habitually, which yet we do not know actually; that is, which we know, but we do not remember or think of them, and reflect upon them. And the want of Knowledg thus, is a great occaſion of the neglect of our Duty in many things which are to be done by us. But where this is, it is a great help unto it; and ſo it was here in this particular caſe with the Apoſtles in the diſcharge of their Miniſtry, who becauſe they did not only believe, but alſo remember, and frequently conſider and meditate upon this terrour of the Lord in their own minds and ſpirits; therefore conſequently did ſo diligently commend it to the thoughts and hearts of Gods People, and put them upon the ſtudy of it alſo. And thus have we ſeen the full Emphaſis of this word Knowing, as it lyes here before us in the Text; as a word of Intelligence, as a word of Aſſurance, as a word of Remembrance.
For a further account yet ſtill of the practice of the Apoſtles here expreſt in theſe words, Knowing therefore the terrour of the Lord, we perſwade men: We may take notice of a threefold Illustration, which is obſervable and conſiderable in it. Firſt, The principle or foundation whereupon it was laid. Secondly, The matter or argument which it was converſant about. Thirdly, The method or order for the carriage of it.
1. The principle and foundation, whereupon this practice of the Apoſtles in their perſwading of men was laid; and that was Knowlege, knowing we perſwade. We never do any thing as we ſhould do, at leaſt in that manner as we ſhould do, eſpecially in the work of the Miniſtry, till we hold our ſelves to this. We then perſwade moſt effectually, when we perſwade knowingly. Thus in the beginning of this Chapter, We know, &c. that we have a building of God, an houſe, &c.
2. Here was the matter which this his perſwaſion was converſant about, and that was of judgment to come, a principal and fundamental point of Chriſtian Religion, as we find it to be declared in Heb. 6.2 This was that which he preſt upon Chriſtians and others in the courſe of his Miniſtry, as we may obſerve in divers inſtances of it. Thus when he preached at Athens, to the Philoſophers there, he told them of this day in which God had appointed to judg the world, &c. in Act. 17.30, 31. And when he preached before Felix the Governour, it is ſaid, he reaſoned of temperance, and righteouſneſs, and judgment to come, Act. 24.25. ſo conſiderable a point is this among many others to be diſcours'd about.
3. Here was the order and method of this practice; Beginning firſt with the terror of the Lord, and laying a ground-work there; that's the right method of the Miniſtry, to begin with the Preaching of the Law, and ſhewing them their loſt condition in regard of themſelves. And ſo from thence to proceed and go on to the Preaching of the Goſpel, and the free grace of God in Chriſt. Firſt, The threatnings of the law to terrifie men, and then the Preaching of the Goſpel to allay them. Thus the Apoſtles did diſcharge their Miniſtry towards the Corinthian, and all others after the compleateſt manner that might be, for principle, for matter, for order.
Terror is never more terrible, than when it comes in expectation of the contrary; when people ſhall go on in their ſins, and the fulfilling and proſecution of their luſts in hope of eſcape, and preſuming, that they ſhall never be called to any reckoning about them; and then at laſt ſhall be ſurprized with judgment before they are aware; this will be very terrible indeed. Therefore there is great cauſe for this ſeaſonable and timely perſwading of them, and to ſave them with fear, pulling them out of the fire; as the Apoſtle Jude ſpeaks, in the Epiſtle of Jude, and the 23d verſe.
And this again we may conceive them to have done upon a threefold Conſideration, which is further obſervable of us, and improvable by us. Firſt, Out of faithfulneſs to God. Secondly, Out of affection to Gods people. And thirdly, Out of reſpect to themſelves.
1. Faithfulneſs to God, Knowing the terror of the Lord, we perſwade men, that we may diſcharge the Duty to him, who has intruſted us with this Meſſage, and laid this charge upon us, that we ſhould be careful to declare it. Cry aloud, and ſpare not, lift up thy voice like a Trumpet: As we were allowed of God to put in truſt with the Goſpel, even ſo we ſpeak, ſays the Apoſtle, not as pleaſing men, but God, which tryeth our hearts, ſays the Apoſtle Paul, as himſelf and others, in 1 Theſ. 2.4, &c.
2. Affection to Gods People. Knowing this terror we perſwade men, that ſo thereby we may thus better ſecure them, and prevent them from future deſtruction. We admoniſh them, becauſe we love them and bear a ſpecial good will unto them, and would have them to avoid the evils which are likely to follow upon this judgment, being neglected by them; foreign being affectionately deſirous of you, that is, of your good and welfare, we were willing to impart unto you, not only the Goſpel of God, but alſo our own Souls, becauſe ye were dear unto us, ſays the Apoſtle in 1 Theſſ. 2.8. There's no greater expreſſion of true love and affection, than in the faithful diſcharge of the Miniſtry, in waking and rouzing Admonitions. Indeed, it is not always thought ſo. The world for the moſt part has other opinions of it, counts it a matter of enmity and ill-will, and diſaffection: yea, but it is not ſo, if it be duly and ſeriouſly conſidered. It's rather the quite contrary. It is an argument of the greateſt love, and there's the greateſt love ſhown and diſcovered in it; becauſe by giving warning of the danger, we prevent the evil it ſelf.
3. Reſpect to our ſelves; that's another thing in it: and to our ſelves, not in a corrupt ſenſe, but in a good and warrantable ſenſe: to our ſelves, i.e. to our own ſouls, as we deſire to tender them; Knowing the terror of the Lord, that is, the account which we muſt give to the Lord of our neglect. He had mentioned (as I ſaid before) in the foregoing verſe, Chriſt's Tribunal, which he had ſaid, That not only they, but himſelf also was top be cited to with them, and to receive what they had done in the body; We must all appear; now therefore, even for this alfo would he not neglect his duty towards them. That of the Lord in the Prophet Ezekiel, Ezek. cap. 3. v. 18. is very peremptory to this purpoſe, where he tells him, That if he gives not the wicked man warning to ſave his life, the ſame wicked man ſhall dye in his iniquity; but his blood will I require at thine hand. Where Miniſters ſhall forbear to admoniſh, and to give notice of what is to be done, or not to be done by ſuch and ſuch perſons; they do by this neglect and omiſſion run an hazard of their own ſafety and ſalvation; who whiles they know the ſad effects and evil conſequences of ſuch and ſuch courſes, yet do indulge and ſooth men up in them nay, ſays Proſper, though they live holily themſelves, yet if they neglect to admoniſh others, they ſhall be ſure to ſmart for it: Et quid ei proderit non puniri ſuo qui puniendus eſt alieno peccato? And what will it avail him not to be puniſh'd for his own ſin, who ſhall yet be puniſh'd for anothers? De vit. contempt. lib. 2. c. 20. Thus you ſee how the Apoſtles reaſon does conſiſt and hang very well together for the practice of that which he did in the Preaching and publiſhing of the Goſpel, and inviting men to cloſe with it, Knowing the terror of the Lord, we perſwade &c.
This account of the Apoſtles practice may be further amplified and illuſtrated to us from ſome other Conſiderations beſides, which do likewiſe lye in the Text, and are very pertinent to be obſerved by us: As firſt, From the principle and foundation whereupon it was laid, and that was Knowledg. Knowing, we perſwade, &c. And indeed that's the beſt perſwaſion of all which does ariſe and proceed from hence; and we never do that we ſhould do, at leaſt in that manner as we ſhould do in the Miniſtry, till we hold our felves to this; till we ſpeak what we do upon good aſſurance and certainty of that thing which we ſpeak about. And this is done moſt ſucceſsfully, when we keep within our own ſphere, and compaſs, and cognizance, and apply our ſelves to that which our calling and profeſsion leads us unto; otherwiſe we may chance to miſcarry, and perſwarde that which is contrary, not without danger to others, and prejudice likewiſe to our ſelves: Miniſters do then perſwade moſt effectually, when they perſwade moſt knowingly, when they know what they perſwade to. This is that which St. Paul here did, and which he did likewiſe in other places. And he had learn't it firſt from his Maſter, even from Chriſt himſelf, Joh. 3.11. Verily, verily I ſay unto thee, we ſpeak that we do know, and teſtifie that we have ſeen, &c. So Peter, 2 Pet. 1.16. and Paul, our Goſpel came to you in much aſſurance, 1 Theſ. 1.5. This is that which becomes a ſervant of Chriſt, as the beſt principle of all to work upon, namely, his own knowledg and experience of thoſe things which he ſpeaks of. But of this we may have occaſion to treat more anon out of the words themſelves.
2. As here's an account of his practice from the principle of it, ſo likewiſe from the matter and the thing it ſelf, which was handled by him; which is by beginning with terror, and laying judgment before them, and the laſt judgment in particular. This is the courſe which is taken by him, for the more effectual progreſs of his Miniſtry, to lay the ground-work and foundation in this: And it ſo was likewiſe with him elſewhere. Thus he dealt with the men of Athens, Act. 17. 30, 31. And the times of this ignorance God winked at, but now commandeth all men everywhere to repent; becauſe he bath appointed a day in which be will judg he worlds: So he began likewiſe with Felix, Act. 24.25. He reaſoned before him of righteouſneſs, and temperance, and judgment of come▪ So Heb. 6.2. Amongſt the reſt of the firſt Elements of Chriſtain Religion, we find there reckoned eternal judgment, as that which is mainly and principally to be known and ſtudied by a Chriſtian, as preparatory and introductory to many other Doctrines beſides.
3. We may likewiſe here take notice of the order and method, which is obſerved by him in all this; which is firſt of all informing himſelf, and then inſtructing of others. Heres ſcientes prinſqua… ſuademus. Firſt, Knowing, and after that perſwading. There are ſome which invert this order. Begin firſt with perſwading, and then come to knowing aftewards. Which will be teachers before they are learners; which will take upon them to inſtruct, ere themſelves are ſufficiently inſtructed. But this is not the Apoſtles method here in this place, who begins at the right end, and that which is moſt natural and probable, to know, before he makes known. And thus much (by way of preparation) of theſe words in their dependance and connexion. We come now cloſer to the parts themſelves. Where we have theſe two particulars conſiderable. Firſt, The work it ſelf, and that is, we perſwade men. Secondly, The principle of this working, or the Motive that put them upon it, Knowing the terror of the Lord. We begin with the laſt firſt, which is firſt in the order of the words, as it is alſo in the nature of the thing, and that is the nature or principle of working, Knowing the terror of the Lord. Wherein again two particulars more: Firſt, The object propounded, and that is the terror of the Lord. Secondly, The apprehenſion of this object in reference to the mind, &c. Knowing the terror of the Lord. The Vulgar Latine gives it Timorem Domini, the fear of the Lord, which is a little more mollified and reſtrained. The Arabick Interpreter for fail puts them in both, Timorem (reverentiam) Domini & Terrorem, takwi trabbi wa-haſhaitiho; Eraſmus, ſimpliciter, terrorem, which is alſo followed by our own Tranſlators, as beſt agreeing with the drift of the place, which is that which we will now keep unto.
1. I ſay here's the Object propounded, The terror of the Lord, foreign. This was that which the Apoſtle knew, and deſired alſo to make known unto them for their edification and ſpiritual improvement. It's called the terror of the Lord, emphatically and excluſively, as hereby ſhutting out any other terror beſides, which does not ſo well conſiſt with this, for we muſt know that there are ſometimes falſe terrors as well as true. There are terrores Satanae, as well as terrores Domini; and theſe are very cautelouſly to be diſtinguiſh't one from the other. The Devil, as he has his falſe comforts, and raptures, and elevations, ſo he has likewiſe his falſe fears, and aſtoniſhments, and dejections, whereby he does ſometimes depreſs and keep down the hearts of Gods People, in his uncomfortable repreſentations, in his ſuggeſtions to deſpair, in his dreadful prognoſtications, and the like. Theſe are ſuch kind of things as are very ſad and terrible, and which St. Paul alſo knew well enough, and was ſufficiently acquainted withal: He was not ignorant of Satans devices, whereby he labours to affright men, and to take them off from doing of their duty, and that work which does belong unto them, through their too much attendance hereunto. But he does not make any of theſe to be a ground for his miniſterial perſwaſions; no, but the terror of the Lord, thoſe terrors which God himſelf makes, and which are of his allowance and approbation.
What kind of terrors are thoſe, may it be here demanded? Let us hear of them what they are, and what is meant here by them in this expreſſion which we here meet withal in the Text. For theſe, there are divers kinds of them; we may reduce them briefly to three heads, which as I think will reach this phraſe in the full extent and latitude of it.
1. The terror of the Word, in the threatnings and comminations of it, wherein is revealed from Heaven the wrath of God againſt all unrighteouſneſs, as the Apoſtle ſpeaks in Rom. 1.18. This is one terror of the Lord, and a very great terror it is, if it be duly conſidered; there's a mighty power in the work of God ſet on by the aſſiſtance of Gods Spirit for the terrifying of the moſt ſecure ſinner, and driving him out of that condition, and preſumption, and ſtupidity of mind, in which he lyes. The Word of God is powerful, ſharper than any two-edged ſword, piercing even to the dividing aſunder of ſoul and ſpirit, &c. Heb. 4.12. And the weapons of our warfare are not carnal, but mighty through God, &c. ſays the Apoſtle, 2 Cor. 10.4. This we ſee in Paul to Felix, who whiles he Preach'd before him, aſtoniſh'd him, and cauſed him to tremble.
2. The terror of Divine Impreſſion upon the heart and conſcience. This is ſometimes called in Scripture the terror of the Almighty, which Jo…, and David, Heman, and ſuch as theſe did ſometimes partake of, when God himſelf appears as an Enemy, and does immedlately wreſtle and conflict with the inwards of any poor ſoul, and write bitter things againſt it. This is likewiſe the terror of the Lord, and ſuch as does indeed carry a great deal of terribleneſs with it; but yet that's not all which is meant here in this place.
3. The terror of Judgment, and more eſpecially of the day of Judgment; that's likewiſe the terror of the Lord; and it is that which is alſo principally intended here in this preſent Scripture, which relates to that which was mentioned in the verſe immediately preceding: We muſt all appear before the judgment-ſeat of Chriſt, that every one may receive, &c. Now knowing the, or (as ſome) that terror of the Lord, foreign, with the demonſtrative particle, we do therefore perſwade; ſo that the terror of the Lord is as much as the day of the Lord, together with all the conſequents and circumſtances of it, which does carry a great deal of fear and aſtoniſhment with it. It does ſo, and it deſerves to do ſo in theſe reſpects: Firſt, From the ſeverity of the proceedings in the ordering and managing of it, which ſhall be with a great deal of terror; In flaming fire taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt, who ſhall be puniſhed with everlaſting deſtruction, from the preſence of the Lord, and from the glory of his power. Is not this very terrible, and a diſpenſation of much ſeverity? it cannot be denied. And therefore thoſe that think otherwiſe, are miſtaken, and exceedingly deceived of that day, it is a day of wrath, a day of trouble and diſtreſs, a day of waſtneſs and deſolation, a day of darkneſs and gloomineſs, &c. Zeph. 1.15.
And as it is ſo in it ſelf, ſo it is eſpecially ſo to all wicked and ungodly perſons; to them it is the terror of the Lord with a witneſs, from the guiltineſs which is upon them. This is that which properly gives this denomination unto it, if we take it abſtractly, conſidered in it ſelf. or in reference to the Children of God; ſo it ſhall not have ſuch terror or dreudfulneſs in it: thoſe alone who are reconciled to God through Chriſt, upon them it ſhall have another impreſſion, and another notion, as it is the day of refreſhment, the day of redemption, the day of reſtitution, the day of recompence and reward.
The ſecond is the Apprehenſion of this object, in reference to the mind and underſtanding; and that is knowing, foreign We ſee here upon what terms we proceed in Chriſtianity and Religion; not upon meerer fancies only, and conjectures, and bare probabilities, but upon a certainty and good aſſurance. Divinity, it is a matter of Knowledg, and it is the excellency of it that it is ſo, elpecially compared with ſome other things in the world which are of another nature; it ſtands upon good grounds, as the bottom and foundation of it, which is the Word of truth it ſelf. Thus 2 Pet. 1.16. We have not followed cunningly deviſed fables, when we made known unto you the power and coming of our Lord Jeſus Chriſt, but were eye-witneſſes of his majeſty, &c. And v. 19. We have alſo a more ſure word of propheſie, foreign, &c. whereunto ye do well that ye take heed, as unto a light that ſhineth in a dark place, &c. This is the Scripture and Word of God.
But how did Paul know this which he here ſpeaks of, this Terrour of the Lord, and the accurateneſs of this judgment of Chriſt, which he had before mentioned, and here refers to? He knew it divers ways:
Firſt, By immediate revelation and inſpiration from God himſelf; it was delivered to him from the Lord, as he ſays elſewhere of other truths, I have received from the Lord that which I have delivered unto you. It pleaſed God from Heaven to inform him, and to acquaint him with this Divine truth concerning the Judgment to come, together with ſome circumſtances which ſhall attend it, which he does diſcover as a profound myſtery in ſome other places. And that which he had as it were even from Gods own mouth and intimation, of that he might very well ſay, that he knew it, as here he does, knowing it by revelation.
Secondly, He knew it alſo by Diſcourſe and collection of one thing from another. There's very good reaſon for it, that there ſhould be ſuch a day as this is, the day of Judgment, and that God ſhould call men to an account hereafter for that which they do now in the fleſh. It's very agreeable to the juſtice of God, a righteous thing with him, as it is called foreign, in 2 Theſ. 1.6. When we ſhall conſider that little recompence or reward is give here below either to good or bad, we may from hence very rationally conclude, that there is another time and place for it, which ſhall not eſcape it. That which ſeems to make moſt againſt it with carnal and ſecure perſons, is the delay and procraſtination of it; becauſe it is not preſently, therefore they conclude that it will not be at all; as thoſe mockers in Peter, Where is the promiſe of his coming, &c. But (as the Apoſtle there reſolves it) Gods ſlackneſs is only long-ſuffering. Patientia eſt non negligentia; as Auſtin to the ſame effect, Non ille potentiam perdidit, ſed nos ad poenitentiam reſervavit, &c. de Verb. Apoſt. Ser. 20. Some read it foreign per foreign, in the ſubjunctive, and ſo make it a matter of counſel and exhortation, foreign, as Oecumenius. But I think we need not do that, I ſhall rather take it as it is here offered in the Indicative. It is an expreſſion which carries a various emphaſis in it.
Thirdly, He knew it alſo by Experience, and by ſome ſenſe of it upon himſelf in his own heart, he knew it thus. As he was wrapt up into Paradiſe, and carried unto the Third Heaven, ſo he was likewiſe cited to Chriſts Tribunal, and brought before his Judgment-ſeat in his own ſoul and conſicence. S. Paul did not ſpeak of theſe things at random and looſely;; but he had ſome practical apprehenſions of them, from where he knew them, and did therefore to much the more boldly, and freely, and confidently diſcourſe of them to other men. There's no man that knows what ſin is, but he conſequently knows what judgment is, and by the ſight of the one is lead to the preconception of the other, foraſuch as ſin in the guilt and nature of it ſummons to Judgment. This was the Apoſtles great advantage in this buſineſs which he diſcourſed about, that he ſpoke of it from his own ſpirit, with ſome kind of ſenſe and feeling of it; which is that which all other Miniſters ſhould labour and endeavour to do in the whole courſe of their Miniſtry, and in the Doctrines which are delivered by them: Firſt, to work, and faſten, and imprint them upon them own hearts, and then from thence to commend them to their hearers with the greater efficacy and ſucceſs; that ſo even in this ſenſe likewiſe (as well as in regard of affection) they may impart unto them not the Goſpel of God only, but alſo their own ſouls, 1 Theſ. 2.8. as being ſenſible and really ſatisfied in that which they deliver. And thus much of the firſt thing here conſiderable in this firſt General of the Miniſterial performance, viz. the Motive, Knowing the terror, &c.
The second is the Work it ſelf, We perſwade men, foreign where again four things more whereof two expreſt, and two implied: Firſt, What. Secondly, Whom. Thirdly, For what, or what to. Fourthly, Upon what ground. There's the Act, and the Object, and the End, or the matter which the Act is exerciſed about, and converſant in towards this object, and the Argument whereby, or whereupon we proceed in dealing with them.
Firſt, For the Act, or what it is which is done, it is perſwading, We perſwade, foreign ſome read it, foreign per foreign. This is an expreſſion which carries a various Emphaſis.
Firſt, It is a word of endeavour, we perſwade, that is we labour to do ſo. Indeed if we ſpeak of it as to the event, ſo we do not always do it; it is our miſery, and our great unhappineſs that we cannot, and more ours than any ones elſe. Non ſuadebis etiamſi perſuaſeris, as he ſaid, That that though we have as much cauſe, and more than any others beſides, to perſwade in that which we undertake to perſwade men of, yet we cannot ſo readily effect it; men will not be perſwaded by us, even in ſuch things as does concern them very nearly to be convinced and perſwaded of: Yet who has believed our report, and to whom is the arm of the Lord revealed? we may complain with that Evangelical Prophet, Iſa. 53.1.
As for ſome other kind of persons that come with their fables, and fancies, and fopperies, and deluſions, and Aſtrological Predictions, theſe can perſwade when they liſt to put an whole City into a fright for I know not what. But we which bring news and tidings of the wrath of God againſt ſin, of judgment and eternal condemnation; We which mention the terrour of the Lord, yea, and that upon knowledg too, not meer gueſſes or conjectures, but have good ground for that which we ſay. We cannot ſtir men, nor in the leaft manner perſwade them, they will not believe what we ſay, as having any reality or certainty in it. Well, but for all that (ſays the Apoſtle) we perſwade; and ſo we do, namely, (as I ſaid) in regard of our endeavour and application of our ſelves hereunto. We in the execution of our Miniſtry do labour and ſtudy to perſwade men, if they will be perſwaded by us; and it is our duty ſo to do. To do all that in us lies to convince men of that wretched condition which they are in by reaſon of ſin, and the danger which they are expoſed unto for it. This is that work which is proper to us, and we do not go out of our way when we are converſant in it.
Secondly, It is a word of mollification, We perſwade men; we do not compel them: Fides non cogenda ſed ſuadenda. It is a rule of ancient obſervation, and it hath its truth in it, according to a due explication and right apprehenſion, which is in regard of the inward acts of the mind, and the ultimate reſolution of the understanding; conſidered immediately. Indeed there may be ſome kind of compulſion to the outward means, and the attending upon them, and likewiſe an uſe of ſuch means extrinſecally as may cauſe men to ſet their underſtandings on work, and to give heed to that which is ſpoken; but directly and immediately to force it, this is not agreeable to it; as I may force a man to look, though I cannot force him to ſee. The work of the Miniſtry it is not a Phyſical work, but a Moral, and ſo is to be looked upon by us. This ſutes with the word that follows, namely, Men, We perſwade men; men muſt be dealt withal as men, and that is by perſwaſion, Hoſ. 11.4. I drew them with the cords of a man: What are they? namely, ſound and convincing arguments which might perſwade and bring off their underſtandings to thoſe things which were propounded unto them. This is that which we are to do in the Miniſtry, and which God himſelf likewiſe does in Regeneration, and the converſion of a ſinner; he does here perſwade.
Indeed when we ſpeak of God, he does ſo, and ſomewhat elſe, that we may not miſtake; he does not only propound arguments, and barely offer ſuch conſiderations to our underſtandings, but he does likewiſe forcibly incline them, and irreſiſtibly bring them off to thoſe things which he offers and propounds; he draws us and makes us to run after him; whereby he doth at the ſame time both preſerve the faculties of the ſoul in that nature which is proper unto them, and likewiſe maintain the efficacy and ſoveraignty of his own Grace. But for us in the Miniſtry of the Word, we do no more than only tender and exhibit ſuch truths to the mind, and leave it to God himſelf to inforce them, and ſet them upon it. It is not all the reaſon or argument in the world which is able to convince and perſwade a man, without the influence of the Spirit of God.
When therefore it is ſaid here, We perſwade, you muſt remember in what ſenſe it is ſpoken, namely, by way of Preparation and propoſition of ſuch and ſuch truths and arguments which in their own nature are apt ſo to do. It is not in the power of all the Miniſters nor men in the world, to perſwade the hearts and conſcience, properly, and directly, and abſolutely in the ſtrict ſenſe and notion of the word: No, this is no work of ours, but of God alone: God ſhall perſwade Japhet to dwell in the tents of Shem, Gen. 9.27. The good old man his Father Noah, the Preacher of Righteouſneſs, both by his Doctrine, and likewiſe by his Life, he had endeavoured it often, but in vain, and could not do it; he could not perſwade him by all the Logick and Rhetorick which he had uſed unto him; there was no moving of him only by himſelf, no, but he leaves it to God to do it for him, and commits it to his tranſaction, as that which was moſt likely to ſucceed, and to take effect. And ſo muſt it be alſo with us which are Miniſters, as to our performances; expect and deſire that God may perſwade by us, but not to think that we of our ſelves ſhall be ever able to perſwade. We do but perſwade almoſt as Paul ſometimes did Agrippa, Almoſt thou perſwadeſt me to be a Christian. It is God that muſt perſwade altogether.
But yet thirdly, this expreſſion, We perſwade, it is moreover a word of efficacy too, and that likewiſe in reference to us in our diſpenſations, though not in regard of the effect of our Miniſtry, yet at leaſt in regard of the performance and manner of ordering it, ſo we perſwade effectually, when as namely we ſo handle the word in the preaching and publiſhing of it, as that it may carry ſome life and power with it. This was that which was obſervable in our Saviour, He taught as one having authority, and not as the Scribs, Mat. 7.29. My ſpeech and my preaching (ſays he) it was not with the enticing words of mans wiſdom, but in demonstration of the ſpirit, and with power, that your faith ſhould not stand in the wiſdom of men, but in the power of God, 1 Cor. 2.8. Not in enticing words, or not in the perſwading words, foreign, ſuch words as men make account to perſwade withal, but yet do not perſwade by them. Gingling and deſcanting in a Sermon, or the affecting of high-flown language, it is not they which will ever do any good in the perſwading of the Conſcience. The words of the wiſe they are like goads, and like nails faſtned by the maſter of aſſemblies, which are given from one ſhepherd. Eccleſ. 12.11. And ſo much of the firſt thing in this performance, viz. the act, what is done by us, and that is, perſwading.
Laſt of all, it is a word of condeſcenſion, We perſwade men; that is, We ſatisfie them; do what we can to content them, and to remove all occaſion of cavil or exception againſt us. So we find ſome of the Ancients to have underſtood this manner of expreſſion here in the Text, as Chryſoſtome, Theophylast, and Oecumenius, all which con upon this ſtring, and thus expound it, foreign, we perſwade men; that is, we heal and prevent offences, which is another piece of our duty belonging to us in the work of our Miniſtry, but I cannot now inſiſt upon it, and it may better ſuit with ſome other Auditory. And ſo much of the firſt thing in this performance, to wit, the act what is done by us, and that is perſwading.
The ſecond is the object, or the perſons to whom this perſwading does reach, and that's here expreſſ to be men, foreign, we perſwade theſe. See (by the way) here the wiſdom of God in fitting the perſons, the perſwaders, and the perſwaded ſo well together. Men perſwade men. God deals with us by thoſe which are like us; it was the requeſt of the Iſraelites to God upon the giving of the Law, That God himſelf might not ſpeak to them but Moſes, and him they would hear, Exod. 20.19. This is that which God grants to us in the Miniſtry of the Goſpel: We have this treaſure in earthen veſſles, that the excellency of the power may be of God, and not of us, 2 Cor. 4.7. It ſhould not make us ſo much the more to contemn it, but ſo much the more rather to imbrace it, and to cloſe with it.
But to come to the thing it ſelf, We perſwade men.] Men, i. e. all men of what rank or condition ſoever. It is not only, we perſwade you, you Corinthians, you believers, you the Church and people of God, but men at large; here's now the commiſſion of the Miniſtry, to preach to all men indefinitely and without exception. Go unto all the world and preach the Goſpel to every creature, Mark 16.15. To every creature, i. e. to every man. Neminem merito excepit, neminem ſeparavit genere: neminem conditione diſtinxit. Proſp. de Vocat. Gent. lib. 2. c. 2. reſ. ad ſeq. This is that which we may do, and this is that which we must and ought to do. Whoſoever are men, the Goſpel is to be preached unto them. Humanity it does bring them within the compaſs and limits of it; inſomuch as we may ſay unto them, If thou wilt believe, thou ſhalt be ſaved; there is no man whatſoever but this truth it may be offered unto him. Though all men ſhall not actually and in the event partake of Salvation, neither did Chriſt himſelf lay down his life with a particular intention for the ſalvation of all men promiſcuouſly, but only of thoſe which are elected, and which are given to him of his Father, which are his ſheep, which are his Church, which are his Body, as the Scripture expreſſes it: yet we are to exclude no man in the preaching and diſpenſation of the Goſpel; neither ought any man for his particular to exclude himſelf. We are bound to perſwade every man, and every man is likewiſe bound to be perſwaded by us; namely, to cloſe with the conditions of the Goſpel, and to accept of Chriſt upon thoſe terms in which he offers himſelf in the Goſpel to him. This it belongs to all.
This word men in the Text it is at once both a word of latitude, and likewiſe a word of reſtriction, and this latter it is (for example, firſt, in oppoſition to God, men, and not him, who needs not to be perſwaded, as himſelf knowing all things, Oecumenius:] in oppoſition to Angels, we perſwade men; we do not perſwade them. The good Angels they need it not, and the bad they are uncapable of it; and ſo both together excluded. This is the difference now betwixt Men and Devils; that as for the Devils if we could (per impoſſibilem hypotheſin) ſuppoſe that they could believe in Chriſt, yet we cannot ſo much as offer Chriſt to them to be believed on by them; we cannot ſay to the Devil, Si credideris ſalvaberis; If thou wilt believe, thou ſhalt be ſaved; but to the vileſt man that is we may ſay ſo. There is no man whoſoever he be, be he never ſo wicked and ungodly, but we may in the diſpenſation of our Miniſtry tender ſalvation to him upon condition of belief in Chriſt, which to the Devils we cannot do. So that we perſwade men, that is, we perſwade none but men; this word men here, it is of reſtriction and confinement, excluding any other but ſuch as theſe, as having intereſt in it.
But then again further, (within this compaſs and circle) ſo it is a word of latitude and enlargement, extending it ſelf as I ſaid to all men whoſoever they be, and that alſo in any rank or condition, which we may poſſibly conceive them in. There's none whoſoever they be which are exempt from our net, but come within the reach of it; all that are capable of ſalvation, they are capable of the truths of ſalvation to be preached unto them, and they muſt ſubmit to ſuch exhortations as are means tending thereunto; there's none which may think themſelves too good for this Diſpenſation, whether high or low, rich or poor, learned or unlearned, if they be men, we perſwade them all, whoſoever they be, which are citable to Chriſts Tribunal, which are to give an account of the things which they have done in the body, they are alſo ſubject to our perſwaſions, and efficacious dealings with them for the good of their ſouls: We perſwade men.
Firſt, Rich men, we have a word of perſwaſion for them, 1 Tim. 6.17, &c. Charge them that are rich in this world, that they be not high-minded, nor truſt in uncertain riches, but in the living God, who giveth us all things richly to enjoy. And poor men, we perſwade them alſo, that they labour to be rich in faith, and heirs of the Kingdom which God hath promiſed to thoſe that love him, &c. Jam. 2.5. That they do not envy thoſe which are rich, but be content in the condition they are in. And learned men we perſwade them alſo, to improve thoſe gifts and abilities which God has beſtowed upon them for his glory, and the publick advantage; that they labour and be wiſe to ſalvation, and to be acquainted with Jeſus Chriſt, which is the greateſt knowledg. We have perſwaſions for thoſe which are young men; and we have perſwaſions alſo for thoſe which are old, as the Apoſtle John had before us, as ye may ſee there in his writings, 1 Joh. 2.12. &c. I write unto you little children, and I write unto you fathers, and I write unto you young men; ſtill as there were any difference of men and ages amongſt them, ſo had St. John a leſſon for them, and ſo have we; as alſo John the Baptiſt for all ſorts and conditions of men, the People, the Publicans, the Soldiers, he had ſomewhat for them all, Luk. 3.10, &c. So we perſwade men, that's the Object.
Indeed in one place of Scripture this ſeems to be ſet ſomewhat contrary, where it is ſaid, We do not perſwade men. Gal. 1.10. Doſt yet perſwade men or God? foreign, Do I, that is, I do not. But we muſt underſtand in what ſenſe it is ſpoken, and ſo expreſt by him, which is not of the perſons whom his Doctrine is preached unto, but of the matter wherein it conſiſts; it is not an Humane Doctrine, but a Divine; that's the meaning of it: But for the perſons, it is not God, but men, as here in the Text, We perſwade men. Firſt of all, by taking men in oppoſition to God himſelf, who needs not to be perſwaded. And, ſecondly, in oppoſition to Angels. The third thing here pertinently conſiderable, is what we perſwade unto; This is not directly expounded, but it is intimated and implyed unto us in the ſcope and drift of the words, out of which we may fetch and extract it, eſpecially by looking back to the 9th verſe of this Chapter, where we are called upon to labour, that we may be bleſſed of God. What this is in particular will be the better made known unto us, according to the conſideration of the perſons whom we deal withal, &c. which we may look upon under a double notion; either of ſuch as are not yet converted, or elſe ſuch as are converted already: one perſwaſion is here different according to the different ſtate and condition of either of theſe perſons in this eſtate.
1. If they be as yet unconverted in their natural and unregenerate eſtate; then we perſwade them to believe, to come out of that wretched condition in which they are, and to accept of ſalvation upon theſe terms in which 'tis offered to you: And ſo Beza ſets it; who inſtead of suademns gives it. Homines ad fidem adducimus. As the Lord ſometimes to his people by his Prophet Ezekiel, Turn ye, turn ye from your evil ways, for why ſhould ye dye, O houſe of Iſrael? Ezek. 33.11. Or as the Prophet, Iſa. 55.1. Ho, every one that thirsteth, come unto the waters, &c. Let the wicked forſake his way, and the unrighteous man his thoughts; and let him turn unto the Lord, and he will have compaſſion upon him; and to our God, and he will abundantly pardon; or as Peter, Act. 2.40. Save your ſelves from this untoward generation. Theſe are the things which we perſwade men to, which are as yet unconverted, to repent, and to believe, and to work out their ſalvation with fear and trembling: For it is God which worketh in them both to will and to do, &c. Phil. 2.12, 23.
And this is that which will one day aggravate mens judgment and condemnation at another day; that it is thus with them, eſpecially ſuch as live under the Goſpel, and diſpenſations of the Miniſtry, in any degree more aboundant than others: ſuch as theſe will have the more to anſwer for, when God ſhall hereafter call them to account, that they have not wanted perſwaſions to be adminiſtred unto them: God has knock't at the doors of their hearts, and has call'd upon them in the labours of his ſervants, and has perſwaded them; if ſo be that they themſelves would have been perſwaded by him. They cannot ſay, that they have wanted excitement and provocation, and quickning hereunto, for this has been our work to perſwade them.
Again, 2. As for thoſe which are Believers, and converted already, this perſwaſion reaches to them; likewiſe we perſwade men, that is, we perſwade good men alſo. One perſwaſion reaches to ſuch as theſe amongſt other men, that they would walk anſwerable to their profeſſion and principles and graces which God has indu'd them and inrich't them withal; that they would ſhew out of a good converſation their works with meekneſs of wiſdom, Jam. 3.13. That they would adorn the Doctrine of God our Saviour in all things, and take care that the Name of God and his truth might not be blaſphemed. In a word, that their converſation might be as becometh the Goſpel, Phil. 1.27. So again, That they would continue, and perſiſt, and perſevere and hold out to the end; that they would abound more and more, go from ſtrength to ſtrength, and proceed from one degree of grace and holineſs to another; that they would be fruitful in every good work, and that they would labour by good example, and good diſcourſe, and frequent admonition both to build up one another in goodneſs, and likewiſe to draw on others, which are as yet ſtrangers to the ways of Godlineſs and Religion, into the ſame happy eſtate, and rank, and condition, together with themſelves. This is that which we perſwade ſuch men as are good already, and at preſent converted unto, even to go on and proceeed in goodneſs. And this is the third thing, to wit, To what, as well as to whom this perſwaſion of the Miniſtry does extend.
The fourth and laſt is, upon what ground, and that is hinted unto us from the coherence, in the words that went before, Knowing the terror of the Lord. This is not the only argument whereupon we may deal with them; but it is that only which is here expreſt, yea that which is moſt of all available to most men in our firſt dealings with them, as I hinted before. Indeed there are very melting Conſiderations to work and win upon mens ſouls, and to perſwade them to goodneſs, from ſome other heads beſides, as the love of God, and the bowels of Chriſt, and the excellency, and dignity, and ſweetneſs, which is in Goodneſs and Religion it ſelf; but that which the Apoſtle thinks fit to preſs upon them rather, in this place, is the terror of the Lord, and the conſideration of that ſtrict account which they muſt one day give of themſelves at the judgment-ſeat of Chriſt: Knowing this (ſays he) we perſwade them; ſo that we ſee there is ſometimes uſe and need of ſuch kind of points and Doctrines as theſe are, and we have good cauſe ſometimes to hear of them, and to be remembred of them: There are ſome which muſt be ſaved with fear, pulling them out of the fire, as St. Jude ſpeaks, Jude 1.5. As in the Miniſtry there are diverſities of gifts, which are occaſionally to be improved; ſome being Sons of Thunder, and other Sons of conſolations; ſo there are likewiſe diverſities of Truths and Doctrines, which are occaſionally to be delivered, ſome of comfort and conſolation, and others of terror and aſtoniſhment. And this here now preſent in the Text, it is one amongſt the reſt, The terror of the Lord. What's the uſe which we now from hence are to make of it, but accordingly to be wrought upon by it, and to be perſwaded of it, ſeeing the Apoſtle uſes this Argument whereby to perſwade you; therefore to comply with it, that as we perſwade you in regard of our endeavour, as I ſhewed before; ſo we may alſo in regard of your ſucceſs, and that eſpecially upon this baſis, as knowing the terror of the Lord. If this buſineſs were a mere fancy, a conjecture, a thing of our own deviſing, it could not have ſo much weight in it, neither might we our ſelves expect ſuch an effect and fruit of it I but becauſe, it is a matter of knowledg in regard of the apprehenſions, and likewiſe a matter of terror, in regard of the object apprehended: ſurely we cannot here come off which a ſlighting, or neglecting of it, without great prejudice to our ſelves. I will therefore conclude this point which I am now upon, with two moſt eminent places and Texts of Scripture in the book of the Preacher: The one is in Eccleſ. 11.9. Rejoyce, O young man, in thy youth, and let thine heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the ſight of thine eyes: but know thou, that for all theſe things, God will bring thee to judgment. And the other is in Eccleſ. 12.13, 14. Let us hear the concluſion of the whole matter, Fear God, and keep his Commandments, for this is the whole duty of man: for God ſhall bring every work into judgment, with every ſecret thing, whether it is good, or whether it be evil. And ſo now I have done with the firſt General part of the Text, which is an account of the Miniſterial Diſpenſations, in reference to their performance in theſe words, Knowing therefore the terror of the Lord, we perſwade, &c.
The ſecond is in reference to their acceptance in theſe words, But we are made manifeſt to God, and I truſt alſo, are made manifeſt in your conſciences. This is added to prevent and objection, which might perhaps have been made by ſome perſons in the Church of Corinth, againſt that which St. Paul had here ſpoken concerning himſelf, and his companions and fellow-labourers in the work of the Miniſtry. It is true, indeed Paul, you have told us a fair table of your ſelf, and of the reſt of your brethren; with what great matters you attempt to do: But who thinks e're-a-whit the better of you for all this? Who gives you any thanks for your labour? or who gives any great credit to that which you deliver? To this the Apoſtle anſwers very ſoberly, and gravely, and diſcreetly; But we are made manifeſt to God, and I truſt alſo, are made, &c. Where he gives a double account of himſelf, as to matter of acceptance. Firſt, In reference to God. And, ſecondly, in reference to men, as he does alſo in another place, Act. 24.16. Herein do I exerciſe my ſelf to have always a conſcience void of offence towards God, and towards men. This was that which St. Paul was us'd to do, but more particularly here in this Text.
I begin with the firſt, viz. His acceptance with God; We are made manifeſt unto God, foreign. We had this word in the verſe before, though in another caſe and acceptation foreign. We muſt all appear, or be made manifeſt; but that was a manifeſtation before God, This here is a manifeſtation to him. That was a manifeſtation of preſence; this here a manifeſtation of praiſe. That a neceſſary manifeſtation, and ſuch as we could not avoid; This voluntary, and upon our own choice and deſire. To ſpeak diſtinctly of it, as it lyes here in the Text, it may be taken two manner of ways: Either, firſt of all by way of Diſcovery. Or, ſecondly, by way of Approbation: There's manifeſtatio notitiae, and manifeſtatio landis, as Cajetan well diſtinguiſhes. Now it is not the firſt, only, but the ſecond, which is here intended, and that principally about this other. Here's a Metonymie of the cauſe for the effect: Manifeſtation, which is the Antecedent, put for approbation, which is the conſequent; and yet if we pleaſe, we may take both one and t'other, and ſo joyn them both together; that we are manifeſted to God, that is, known to him what we are; and then that being ſo, we are hereupon accepted of, and approved by him. And this may be made good unto us, for the particulars, which it reaches unto in theſe five following reſpects.
1. For our Calling and Gifts; We are manifeſt to God, ſo we are manifeſt to him, as we are inſtituted and appointed by him: for ſo we are. The Miniſtry, it is not an humane invention, a device ſet upon by men, but it is the Ordinance of God himſelf: It is he who is the Author of it, who has ordered it, and commended it to his Church; it is he which has given Apoſtles, and Prophets, and Evangeliſts, and Paſtors, and Teachers, &c. Epheſ. 4.11. All theſe they are from him, and from him alone, not only by his meet allowance, but likewiſe moreover by his command. Indeed, whether or no the Miniſtry in ſuch a particular form or conſtitution of Government in the Church be that which is determined and appointed by God, we will not meddle with that now. But that the Miniſtry it ſelf is, that is, that there be particular perſons ſet apart to attend this work of feeding the flock of Christ and Church of God, which be has purchaſed with his blood, as the Apoſtle ſpeaks, Act. 20.28. This is clear to be from God himſelf, and the Holy Ghoſt is ſaid there in particular to make them overſeers of it, as being he who has appointed and deſigned them hereunto.
And to make it more remarkable to us, and that we may take greater obſervation of it there are two circumſtances in it, which do manifeſt it, and ſets it out more; The one is, that it is a part of God's gracious Covenant with his People; and the other is, that it is a gracious fruit and conſequent of the Aſcenſion of Chriſt.
1. I ſay it is a part of God's gracious Covenant with his People, as we may ſee in Jer. 3.15. Thus ſaith the Lord, I will give you paſtors according to mine heart, which ſhall feed you with knowledge and underſtanding. And ſo alſo Jer. 23.4. I will ſet up ſhepherds over them, which ſhall feed them, and they ſhall fear no more, nor be diſmayed, neither ſhall they be lacking, ſaith the Lord. When the Lord would expreſs and manifeſt his favour and good will towards his People, he does it by ſetting Paſtors over them, and by ſending his Miniſters among them: It is a part of his Covenant.
Again, ſecondly, which is another thing very conſiderable in it, it is likewiſe a fruit and an effect of Chriſts Aſcenſion, and that expreſſion and token of his love which he would leave behind him when he left the world; as we may ſee in Eph. 4.8. When he aſcended up on high, he led captivity captive, and gave gifts unto men; and what thoſe are, are afterwards expreſt. And for what end? For the perfecting of the Saints, for the work of the Miniſtry, for the edifying of the Body of Chriſt. The Miniſtry it is a fruit of Chriſts love. And we are ſaid to be manifeſt to him, that is, allowed and approved of by him in this reſpect, ſo far forth as we do indeed partake of a Manifeſtation from him, as the Miniſterial Gifts are there intituled, 1. Cor. 12.7. foreign, the manifeſtation of the Spirit is given to every one to profit withal.
But ſecondly, That's not all, there's another manifeſtation than all this, which the Apoſtle ſeems to aim at in his preſent Text, and that is not only a manifeſtation of calling and gifts (which muſt likewiſe be premiſed, that we be ſuch whom God may approve of, as fit to do him ſervice in this work) but likewiſe moreover a manifeſtation of performances, as to the exerciſe and improvement of thoſe gifts which God has beſtowed, We are manifeſt to God, ſays the Apoſtle, that is, the Lord ſees and knows our faithfulneſs and integrity in this buſineſs which is upon us, and we are careful to approve our hearts and conſciences to him above any thing elſe.
And the Apoſtle ſeems to make mention of this here in this place for a threefold purpoſe: Firſt, as his duty, in regard of his endeavour. Secondly, as his happineſs, in regard of his condition. Thirdly, as his comfort, in regard of his reflexion.
Firſt, As his Duty, in regard of his endeavour; we are manifeſt to God, and it is that which lyes upon us ſo to be; we could not ſatisfie our ſelves if we did not do ſo. Here's that which is now the concernment of all thoſe which are the Miniſters of the Goſpel, to ſtudy and ſeek after this that they may be manifeſt and approved unto God. As it is that which lyes upon all other Chriſtians beſides in the whole courſe of Chriſtianity to labour and to be ambitions (as the word properly ſignifies) to be accepted of him; as ye have it in the ninth verſe of this preſent Chapter, foreign &c. ſo it does eſpecially lye upon us, which are Miniſters in the work of our Miniſtery. It is not ſo much how men may approve of us, and how we may be manifeſt to them, (which yet is that which too many do mainly look after) but how the Lord himſelf may approve us, and we may be made manifeſt to them. This is that which does principally concern us, and the Apoſtle Paul does here intimate unto us, making mention of it as his Duty.
Secondly, He makes mention of it as his happineſs or priviledg; as it was his duty to endeavour it, ſo it was likewiſe his happineſs to obtain it: and that's another thing in it. There are a great many people in the world which do ſtrive and endeavour after that which they ſhall never partake of; but St. Paul here did not ſo. As he did deſire to approve himſelf to God in his work of the Miniſtry, ſo actually he did attain unto it, and God did abundantly witneſs and teſtifie unto it; he did even himſelf manifeſt this manifeſtation, wherein the Apoſtle had a very great advantage over the falſe teachers, which did ſo vaunt themſelves; as we may ſee in 2 Cor. 10.12, 17, 18. We dare not make our ſelves of the number, or compare our ſelves with ſome that commend themſelves, &c. And again, He that glorieth, let him glory in the Lord. For not be that commendeth himſelf is approved, but whom the Lord commendeth. This was the Apoſtles excellency above them, that he did not, nor did not need to commend himſelf, as one who was approved and commended by God himſelf. The Lord bears witneſs to thoſe which are his faithful ſervants, as he did ſometime to Moſes, Num. 12.7 My ſervant Moſes is faithful in all mine houſe. This was likewiſe the happineſs and priviledg of Paul, and of the reſt of the Apoſtles.
Thirdly, Here's alſo his comfort and ſatisfaction of mind in the reflexion; he is very well pleaſed in himſelf when he thinks upon it, and he ſets it againſt all the non-attendances, and neglects, and contempts of men. What (ſays he) though we ſhould not be taken notice of by men of the world, that though they ſhould not ſee or regard what is done by us; Well, but we are manifeſt to God for all that, he ſees us, and knows what we are, and with what ſincerity we diſcharge this work and task which is now upon us. And this is enough to content us; this ſeems to be the main drift of the words here in this preſent Text.
This it carries comfort in it, according to either notion of the word manifeſtation, which I toucht upon before. Whether ye take it in a way of diſcovery, or elſe in a way of approbation, take it in either of theſe ways, and it is comfortable to be made manifeſt to God. Even then when there is a reſtraint of it, as concerning manifeſtation to men; that is, either when men do not behold us, and we are not manifeſt to them ſo; or elſe when men do not regard us, and we are not manifeſt unto them ſo. In the want and denial of either of theſe manifeſtations is it comfortable to be manifeſt to God.
Firſt, I ſay, in caſe of concealment, and retiredneſs, and diſappearance, which carries an oppoſition with it to the manifeſtation of knowledge and diſcovery; it is a comfort to be made manifeſt to God, and to be known to him where we are manifeſt no where elſe, ſo it be not affected. The world is very much for the moſt part for applauſe, and a glorious outſide to be admired and cried up, and pointed at, digito monſirari—&dicier hic eſt, as the Phariſees that loved greetings and ſalutations in the market-place; but a good heart can be ſatisfied in its appearance and diſcovery to God, that he ſees it in ſecret who will one day reward it in open. As where there is guiltineſs before God, there is cauſe of ſhame and bluſhing, though no eye of man bbehold it; ſo on the other ſide where there is goodneſs before him, there is cauſe of rejoicing and glorying, though no man be privy unto it. This was the caſe here of the Apoſle in regard of the Corinthians. As for the falſe Apostles and falſe Teachers, they made a great noiſe amongst them, and carried it with their outward pomp and magnificence, and vain-glorious oſtentations. But this was St. Paul's comfort that God himſelf knew what he was, and his own Conſcience in reference to God; our rejoicing is this, or our glorying, the teſtimony of conſcience. So then that which was others mens miſery, was his glory. The unhappineſs of many men is this, that they are manifeſt to God, however they they carry it with men; but for the Apoſtle Paul and ſuch as he was, it was his greateſt rejoicing.
Again, ſecondly, It is comfortable likewiſe, as in mens ignorance, ſo likewiſe in their neglects, by taking the word manifeſtation by way of allowance: We are manifeſt to God, ſays the Apoſtle, that is, we are approved of him; this was that which comforted him. even then when it was not ſo with him in regard of men. This is another thing which is very comfortable and ſatisfactory to the Miniſters of Chriſt, in all that ſlighting and neglect, and contempt which they ſuffer from the world, eſpecially in ſuch days and times as theſe are in which we live; Well, we are manifeſt to God for all this; let us be as low as we can be in the thoughts and apprehenſions of men, let them count us and call us what they pleaſe, and cary themſelves as they liſt toward us, yet the foundation of God ſtands ſure, notwithſtanding this. And even in this ſenſe likewiſe, The Lord knoweth who are his. God knows the works and labours, and endeavours of his faithful ſervants; as he ſometimes ſpeaks to the Angel of the Church of Epheſus. And he knows them likewiſe affectionately, which is that knowledg which we are here to underſtand. They are manifeſt to him, ſo as one day to be rewarded by him, and to have a recompenſe return'd upon them for them. According to that of the Prophet Iſaiah, in Iſa. 49.4. I have laboured in vain, I have ſpent my ſtrength for nought, and in vain, yet ſurely my judgment is with the Lord, and my work (or the reward of my work) is with my God. This is that which is very comfortable to us, and ought to be ſo; we are much to improve it, and to be ſtrengthened and encouraged by it. As a ſervant if his maſter like him, and commend him, and be pleaſed with what he does, he does not care what an hundred other men ſhall ſay of it, or of himſelf about it. We are manifeſt to God, ſays the Apoſtle, and he ſpeaks it by way of encouragement.
And then withal, ye may add one thing more to it by the way, I'le but touch it, and that's this, To God not only as an approver, but likewiſe to God as an avenger too; we are manifeſt to God ſo, not only as beholding our integrity, and ſo accepting of us, but likewiſe as beholding our wrongs, and ill-handlings, and avenging it upon others. There's no wrong or injury whatſoever which any of Chriſts ſervants ſuffer, whether in their perſons, or their good names, or in their eſtates, or whatever it be, but they are manifeſt to him in them, and he will one day require it for them: we are made manifeſt to God thus. What is ſaid of the oppreſſed in general, is true of theſe amongſt the reſt in particular: Thou haſt ſeem it, for thou beholdeſt miſchief and ſpite to requite it with thy hand. The poor committeth himſelf to thee: Thou art the helper of the fatherleſs, Pſal. 10.14. Look but into Numb. 12.2, & 8. and ſee how God takes notice but of an ill word ſpoken againſt Moſes, and calls the ſpeakers of it (Aaron and his ſiſter Miriam) to an account about it: Wherefore were ye not afraid (ſays he) to ſpeak againſt my ſervant Moſes? So tender is God of his ſervants, as that he will not allow of an ill word ſpoken againſt them, but will call to reckoning for it; and how much more then for any thing elſe, which is of greater conſequence and concernment to them; for any wronging or defrauding of them, or reſtraining from them that which is theirs; which too many now in theſe days in many places are guilty of? this is manifeſt to him; their labours here will cry, and their crys will enter into the ears of the Lord of Sabbath, Jam. 5.4. But ſo much for that. And ſo you have the firſt part of this Acceptance, as it refers to God: But we are made manifeſt to God.
The ſecond is as it refers to the Corinthians: And I truſt alſo are made manifeſt in your Conſciences. This likewiſe as well as the other is added by way of Anticipation, and to prevent and objection: for here ſome might have been ready to have replied, You talk how you are manifeſted to God, and that you approve your ſelves to him, pleaſe your ſelves with that, your inward and ſecret goodneſs, becauſe you think here none can confute or contradict you; well, but what are you to the eyes of men? and what ſatisfaction do you give to them? This would a little be enquired into by you. To this now he anſwers here thus much, And I truſt alſo are made manifeſt in your Conſciences. Wherein again (for methods ſake) take notice of two things more: Firſt, the thing it ſelf, which he does aſſert, and that is, that we are made manifeſt in your Conſciences. Secondly, the word of Tranſition or Introduction hereunto, and that is, I truſt or hope ſo of it.
Firſt, For the thing it ſelf, We are made manifest in your Conſciences. Where (for the better opening of this preſent paſſage unto us) we muſt again diſtinguiſh of this word manifestation, which here in this place may be taken again two manner of ways, in which as yet we have not taken it; the one is in a way of efficacy, and the other is in a way of conviction, We are manifeſt in your Conſciences, that is by that ſucceſs which our Miniſtry hath found upon them. And we are manifeſt in your Conſcience, that is, by that approbation which our Miniſtry hath found with you. Both theſe may be here underſtood.
Firſt, In a way of Efficacy, from that ſucceſs which our Miniſtry hath found upon them. This is one way of manifeſtation. The faith and graces of the Corinthians were a ſufficient commendation and teſtimony to the Apoſtles Miniſtry. This is that which he alſo ſignifies in other places, as 1 Cor. 9.1, 2, &c. Am I not an Apoſtle? am I not free? have I not ſeen Jeſus Christ our Lord? are not you my work in the Lord? If I be not an Apoſtle to others, yet doubtleſs I am to you: for the ſeal of mine Apoſtleſhip are ye in the Lord. The ſeal of it: How was that? namely, in regard of that efficacy which it hath upon them for their converſion. And ſo again, 2 Cor. 3.1, 2. &c. Do we begin again to commend our ſelves? or need we, as ſome others, Epiſtles of commendation to you, of letters of commendation form you? ye are our Epistle written in our hearts, known and read of all men: Foraſmuch as ye are manifestly declared to be the Epiſtle of Chriſt ministred by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleſhy tables of the heart. Thoſe ſouls and conſciences which it has pleaſed God to bring home to himſelf by the labours of his ſervants in the Miniſtry, they are a manifeſtation of the Miniſtry it ſelf, and an approbation of them in it; inſomuch as they need no other Teſtimony, but that to be given unto him. This is that which does advance God's Ordinance more than any thing elſe, and makes it ſuch as it is; to wit, the efficacy and ſucceſs of it, that it does effect ſuch great matters as indeed it does: Caſts down imaginations to every high thing that exalts it ſelf against the knowledg of God, and brings into captivity every thought to the obedience of Christ, 2 Cor. 10.5. And ſo Act. 26.18. It is ſaid to open mens eyes, to turn them form darkneſs to light, and from the power of Satan to God. This efficacy of it we may take notice of in divers examples: Firſt, In Chriſt himſelf, when he Preached to thoſe which were going to Emaus. Did not our hearts burn within us, when he opened to us the Scriptures? Luk. 25.2. And ſo it has been likewiſe with his ſevants in the Miniſtry: As Peter Preaching to the Jews, when they heard theſe things, they were pricked in their hearts: And ſo Lydia and the Jaylor in the Acts, ye ſee how effectual the Apoſtle Paul's Miniſtry was to operate and work upon them; he was made manifeſt in their conſciences.
Thus is it likewiſe with many others beſides, if they would conſider it, and reflect upon it: They might find how the Miniſtry has been ratified and confirmed, even in their own hearts; which if ever they had any good, or any thing tending unto good wrought in them, it has been occaſionally from ſuch means as theſe are which have been uſed unto them; God has ſanctified this Ordinance as a meants to beget faith in the heart, and to draw men ſo much the nearer to Chriſt. I have begotten you through the Goſpel, ſays this Apoſtle to theſe Corinthians, in 1 Cor. 4.15. Thus are we manifeſt in your conſciences in a way of efficacy.
The ſecond is in a way of Conviction or Approbation. We are made manifeſt in your conſciences, that is, indeed we are made manifeſt to you: your conſciences do bear witneſs with us. This is that which the Apoſtle here ſignifies; and he underſtands it both in reference to Doctrine and Converſation, which were both of them ſo powerful in them, as that they had nothing to ſay againſt them, but were even from their own conſciences forced to own and acknowledg them, and thereby to give teſtimony unto them. This is now the advantage of all ſuch as are careful to do their duty, and to approve themſelves firſt to God, and to be made manifeſt to him, that they ſhall have the conſciences of men alſo cloſing and complying with them, as the Apotle Paul here ſays to them, We are made manifeſt in your conſciences. This was ture whether ſpoken of all the Corinthians at large, or elſe of thoſe only which were godly and faithful amongſt them, which were true Believers. It was true of both, as 2 Cor. 4.2. By manifestation of the truth, commending our ſelves to every mans conſcience in the ſight of God. Firſt of the Corinthians at large, yea of thoſe which were naught amongſt them. It was true of them that St. Paul and the reſt of the Apoſtles were made manifeſt in their conſciences, and ſo are all good Miniſters in the conſciences of ſuch-like men; they are made manifeſt in them, and they are made manifeſt to them, ſo as they ſhall have nothing to ſay againſt them. And ſo likewiſe were all good men, in what rank or condition ſoever: This is the priviledg of Goodneſs, that it ſhall have mens conſciences, where it has not their affections. Though they love it not, yet they ſhall inwardly like it, and in their hearts ſecretly approve it, and ſet their ſeals unto it. There's many a man in the world, whom when a Miniſter reproves that ſin which he is guilty of in particular, and lays open the vileneſs of it to him; though he hates the reprover, yet the reproof it ſelf ſticks by him, he knows it to be ſo indeed, as the Preacher tells him, his heart ſays Amen unto it: This is to be made manifeſt in the conſcience. And it is that I ſay, which falls out in the conſciences, even of the worſt men that are. As Herod, though he loved not Johm Baptiſt, yet he reverenced him, and in his heart did admire him. This (as much as any thing) is a great incouragement to us in our work, the work of the Miniſtry, that, where we keep to that which is our buſineſs, we go upon ſure grounds; and though men perhaps in a bravery, and becauſe they will not ſeem to own their own miſcarriages, they may prehaps ſpeak neglectfully and contemptibly of the buſineſs, when any ſin is laid cloſe unto them, yet we know we are made manifeſt to their conſciences, which do ſpeak the ſame things unto them, even in their own breaſts, which we do to their outward ears. Thoſe that believe not, are convinced and judged: the ſecrets of their hearts are made manifeſt, and they will report God is in your of a truth, 1 Cor. 14.24, 25.
But then, ſecondly, if ye take this your conſciences a little more ſtrictly reſtraining it to true Believers, and thoſe amongſt theſe Corinthians which were faithful and godly perſons, then it was in full force, and is the more clear, and out of doubt, that St. Paul and the reſt were made manifeſt in their conſciences indeed: Howſoever others may think of us; yet thoſe which are faithful will approve us, and cloſe with us in theſe Diſpenſations: There's none which are the Ministers of Christ, but they approve of the Ministers of Christ, and ſubſcribe to that which comes from them in the name of Chriſt; more abundantly to you-wards, 2 Cor. 9.11, 12. In your conſciences eſpecially, in whoſoevers elſe beſides. If by conſciences we mean mens hearts and affections, and inward embracements, ſo we do not look to be maniſeſted. Some kind of men, ſuch perſons as live by their luſts, and walk in vain and unwarrantable courſes, theſe will be ſure to ſpeak againſt Miniſters, becauſe they ſpeak againſt them, and croſs them, and contradict them in their main purpoſe and deſign. The Miniſters of Satan will never love the Miniſters of Chriſt; we do not expect it, nor we do deſire it. It is a thing not to be thought of or lookt for from them; yea, but thoſe which have any work of Gods grace wrought in their hearts, we are ſure to have them to own us, and to acknowledg us, and to concur with us. We are made manifeſt in your conſciences, (ſays the Apoſtle) that is, in the conſciences of you which are believing Corinthians. And when I ſay here, we (and the Apoſtle before me) I do not mean it ſo much of the perſons, as indeed of the calling, or of the perſons in reference thereunto. If we ſpeak of the perſons themſelves, they are not always ſuch as in every thing can be approved of; we are men ſubject to the like infirmities and affections with other men; though it would very much become us to have as few of them as needs muſt, and a great deal fewer of them than any other beſides; yet notwithſtanding ſo it is with us through the corruptions of nature which is in us; we have our faults as well as you, and it may be ſometimes the more for your ſakes. If you were that which you ſhould be, we ſhould be better than we are. God may perhaps humble us now and then for your defects.
But that's not that which we stand upon now in this point, it is not the perſons ſo much as the office which I now plead for, the calling and profeſſion it ſelf, though that alſo ſubjected and terminated in ſuch and ſuch perſons, as it was here in the perſons of St. Paul, and the reſt of the Ministers. This it was made manifeſt in their Conſcices, at leaſt of thoſe which were godly and gracioso amongst them. And ſo likewiſe will be to the end of the world; as long as there are any which have any ſaving work in their hearts, their Miniſtry ſhall be ſure to find acceptance and approbation, notwithſtanding all oppoſition. And ſo much of the firſt particular, viz. the thing it ſelf which is aſſerted, We are made manifeſt in you, &c.
The ſecond is the word of Tranſition or Introduction, I truſt or hope. We may take notice alſo of this; and it carries a double notion in it; firſt, of Endeavour and Deſire; and ſecondly, of Confidence and Expectation: it was that which he wiſht it might be; and it was that which he was perſwaded it was.
Firſt, There was his Deſire in it, as he wiſht it might be; he deſired to approve his Miniſtry, and himſelf in the execution of his Miniſtry, to the hearts and conſciences of thoſe which were faithful, that they might be ſure to cloſe with him. This ſhould likewiſe be the deſire and ambition of all others beſides, to be made manifeſt in the conſciences of thoſe which are the people of God, whether in regard of their Doctrine, or their life, to deliver ſuch Truths as are made good in their experience, and to lead ſuch lives as are ſuitable and agreeable to their principles, and the practiſe of them. Thoſe men that walk not in the ways of good men, they may well think they ſtep aſide, and ſo are oppoſite to our Doctrine. Thoſe Points and Doctrines in Divinity are very queſtionable and ſuſpicious, and do expoſe the teachers of them to a great deal of juſt cenſure and exception, which do thwart, and croſs, and contradict the common ſenſe, and feeling, and experiments of thoſe which are moſt godly and religious, and have the work of ſaving Grace in their hearts; ſuch are thoſe points, in particular, of Free-will, of Univerſal Redemption, of uncertainty of Salvation, the reſiſtibility of Converſion, of falling from Grace, of conditional Election, and the like: they are ſuch as do not only ſwerve from the plain Doctrine of the Scriptures, but likewiſe do very much fall ſhort of the experiences of the ſervants of God, who need no other arguments againſt them than what they find in their own hearts and conſciences, as fighting with them. So thoſe which are the teachers of them, as therein they are not manifeſt to God, ſo neither are they manifeſted in the conſciences of godly men, which it would well become them to be for their own greater ſatisfaction as well as others; and which St. Paul here ſeemed ſo to deſire.
Secondly, As there was his Deſire in it, ſo there was alſo his confidence and Expectation: I hope or truſt; that is, I believe, and make account of it. It is a word of Triumphant expreſſion, as you have another of the like nature with it, 1 Cor. 7.6. I think alſo, &c. The Apoſtle was perſwaded of it, that ſo it was with him. That he was made manifeſt in their Conſciences. And this again he was upon a double motive, or conſideration: Firſt, from his own Integrity. And ſecondly, from their Ingenuity. He knew that himſelf did deſerve, and he knew likewiſe that they were of themſelves ready to imbrace it: Firſt, I ſay, he knew his own integrity, that himſelf did deſerve it. The beſt way for any one to expect to be made manifeſt to others, is firſt to be made manifeſt to himſelf; and that he may be approved of in others Conſciences, to be approved of firſt in his own. They whoſe own hearts condemn, and upon a juſt examination of them do bear witneſs againſt them, they may be very well afraid of others, and think that they will not have that opinion of them as perhaps they could deſire they might have.
Secondly, As the Apoſtle concluded it from his own integrity, ſo likewiſe from the ingenuity of the perſons which he had to deal withal. If a man be never ſo upright and ſincere in his own heart, and never ſo careful to approve what he does to his own Conſcience, yet if he be to deal with captious perſons, and thoſe which have a mind to wrangle and conteſt and pick a quarrel with him, he ſhall never approve himſelf to thoſe for all this. But theſe Corinthians were not ſo, eſpecially thoſe which were the graveſt and godlieſt amongſt them, which the Apoſtle does here principally intend; theſe they had other kind of minds and diſpoſitions in them, which was that which made him to be ſo confident and perſwaded of them: I truſt we are made manifeſt in your conſciences. There's an Emphaſis in both of the words, whether in conſciences, or in yours; and accordingly we may take notice of it. To your conſciences, not to your fancies; to your conſciences, not to your humours; to your conſciences, not to your luſts. And then to your conſciences, not to the conſciences of ſtrangers to Religion; to your conſciences, not to the conſciences of enemies to Religion; to your conſciences, not to the conſciences of the falſe teachers, and falſe Apoſtles amongſt you, which labour all they can to pervert, and entice, and corrupt you in your conſciences; we are made manifeſt and deſire and rejoice ſo to be.
So much alſo for the ſecond General.